Visn. Nac. Akad. Nauk Ukr. 2018. (3): 85-91
https://doi.org/10.15407/visn2018.03.085  

A.P. Lesiv
Institute of Ethnology of the National Academy of Sciences of Ukraine, Lviv
https://orcid.org/0000-0002-3408-7496

A TRAITOR OR A VICTIM. JUDAS ISCARIOT IN UKRAINIAN 15th–18th CENTURIES ART
According to the materials of scientific report at the meeting of the Presidium of NAS of Ukraine, December 13, 2017

The paper aims to identify the special iconography of Judas Iscariot in Ukrainian painting of 15th–18th centuries, the symbolism of his image, specific philosophical and theological interpretation of Judas’ figure. The study collects and analyzes dozens of preserved works of sacral art from museums and private collections, from iconostasis and murals in temples in Ukraine and Poland. The author systematized literature sources of iconography and symbolism of Iscariot’s image. It traces the history of the formation and main features of the image of Judas in the Byzantine and Western European art. The author’s special attention is paid to interpretation of Judas Iscariot’s symbolic gestures and to symbolism of his image’s color depiction. The image of Judas Iscariot in Ukrainian 15th–18th centuries painting developed into original image type of Apostle-traitor. Its iconography was formed at the intersection of Byzantine canon and Western artistic traditions. Specificity of Judas Iscariot’s image in Ukrainian art is as follows. Originality of Judas’ iconography comes out from his appearance, facial expressions, gestures, color interpretation. In terms of the symbolism of the Judas’ image, in Ukrainian icons Judas Iscariot became a kind of "mirror" which reflected the universal and understandable for ordinary people symbol of sinful man or the offender. Image of Judas Iscariot became not only just iconography motif, but also a relevant element of culture.

Keywords: Judas Iscariot, iconography, symbolism, image, color, gesture, kinesics.

Language of article: ukrainian

REFERENCES

1.     The Holy Bible Containing the Old and New Testaments.

2.     Pasquinelli B. Le Geste et l’expression. (Hazan, 2006).

3.     Schmitt J.-C. La Raison des gestes dans l’occident médiéval. (Gallimard, 1990).

4.     Deuchler F. Strukturen und Schauplätze der Gestik. Gebärden und ihre Handlungsorte in der Malerei des ausgehenden Mittelalters. (Berlin/Boston: Walter de Gruyter, 2014). https://doi.org/10.1515/9783110318296

5.     Fabiani B. Judasz w malarstwie nowożytnym. ETHOS. Kwartalnik Instytutu Jana Pawła II KUL i Fundacji Jana Pawła II w Rzymie. 2004. (65–66): 140–147.

6.     Gronek A. Ikony Męki Pańskiej. O przemianach w malarstwie cerkiewnym ukraińsko-polskiego pogranicza. (Kraków: Collegium Columbinum, 2007).

7.     Kobielus S. Ikonografia zdrady i śmierci Judasza. (Ząbki: Apostolikum, 2005).

8.     Mazurczak M. Judasz w sztuce. W kręgu obrazowania zdrady w malarstwie europejskim. ETHOS. Kwartalnik Instytutu Jana Pawła II KUL i Fundacji Jana Pawła II w Rzymie. 2004. (65–66): 123–139.

9.     Niedaltowski K. Zawsze Ostatnia Wieczerza. (Warszawa: Wydawnictwo Książkowe Twój Styl, 2006).

10. Onasch K., Schnieper A. Ikony. fakty i legendy. (Warszawa: Arkady, 2007).

11. Różycka-Bryzek A. Judasz zaprzedany diabłu (we freskach Kaplicy Zamkowej w Lublinie). ETHOS. Kwartalnik Instytutu Jana Pawła II KUL i Fundacji Jana Pawła II w Rzymie. 2004. (65–66): 148–154.